Among the many Tibetans who fled their homeland since the Chinese occupation of Tibet in 1959, many are Bonpo, followers of Bon, which is the oldest spiritual tradition of Tibet. Bonpo believe their culture to have originated in the land of Olmo Lungring (located in a larger country referred to as Tazig, a region probably to the west of present-day Tibet) and that it flourished as it moved eastward through the Kingdom of Zhang Zhung, which made up much of what is now western Tibet. The ancient roots of Bon religion derive from a profound respect for nature and emphasize the healing of physical and environmental as well as spiritual afflictions. As Indian Buddhism was being established in Tibet, many native Bon elements were incorporated into the incoming religion, resulting in a distinct religion known today as Tibetan Buddhism. In turn, Buddhist influences are abundantly evident in Bon religion as it currently exists. The two religions are distinct in many ways but share a strong and identical commitment to bringing an end to all suffering. Although they trace their origins to ancient times, Bonpo practice a living doctrine dedicated to perpetuating the teachings of their founder Tonpa Shenrab, who occupies a preeminent position in Bon culture similar to that of Sakyamuni in Buddhism. Tonpa Shenrab's teachings are collectively known as Yungdrung Bon or the "tradition of Eternal Wisdom" and include the Nine Ways of Bon that outline the laws of cause and effect on the path to spiritual liberation. Bon monasteries have survived throughout Tibet despite long periods of persecution. H. H. the Dalai Lama's recognition of Bon as the native religion of Tibet and one of its five core spiritual traditions is an important acknowledgement of Bon's significant role in Tibetan history and current affairs.

Under the leadership of the Abbot H. H. Menri Trizin, a group of Geshes representing each sector of the monastic and educational community is responsible for the planning, administration, development, and finances at Menri. The democratically- structured YBMC functions, in effect, as the operational office of the Menri complex.

Named for the now-destroyed early 15th century Menri Monastery in the Tsang region of Tibet, the Menri Monastery-in-exile in Dolanji is the spiritual and administrative center for all Bonpo. As Abbot, His Holiness Menri Trizin 33rd Lungtok Tenpai Nyima not only oversees the affairs of Menri Monastery and is the worldwide spiritual leader of Bon.
At Menri, monks and nuns receive authentic training in Bon religion and culture. Sutra, Tantra, and Dzogchen studies are taught by traditional dialectic methods in conjunction with a curriculum in medicine, poetry, astrology, and grammar. Monks pursue a strict monastic life and look after children who have been orphaned or placed at Menri by families who cannot care for them. Resident students are educated through the tenth grade at the Central School for Tibetans in Dolanji, and many remain at the monastery to continue monastic training.

The Redna Menling Nunnery

A new Bon nunnery is being completed in a pristine setting across the river from, and in view of, Menri Monastery. Called Redna Menling or "Land of Precious Medicine," it is the only Bon nunnery in India and only one of a handful in the world. Girls and women from Tibet and the borderlands arrive here to study and remain as nuns in the Bon culture. Redna Menling is a rapidly growing institution that is a solid reflection of women as leaders and practitioners of the Bon tradition.

Menri is a refuge for approximately 450 Bon children whose numbers increase each year. The children -- some of whom are orphaned -- are sent to Menri from poor regions in the borderlands of Tibet and Nepal for their sustenance and education. Boys whose families send them to the monastery are trained as monks. Girls who are placed in the nunnery are trained as nuns. Also within the Menri complex is the Bon Children's Home with dormitories for boys and girls who were sent to Menri for basic care and education.
All children, including the young monks and nuns, attend school together at the Central School for Tibetans. Situated in the valley below the monastery, the school is run by the Indian government and provides education through the tenth grade. Because Bon tradition places such high value on education and on the continuation of the Bon culture and tradition, the school includes a strong component of Bon studies. Education is regarded as an absolute necessity for the future of Bon.